gregory of nazianzus mediation between one and community

7/24/2019 Gregory of Nazianzus Mediation Between one and community

1/11

CU

A STU

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N

EA

RL

Y

HR

IST

IN

ITY

GR

OUP

I

ENT

ITY

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ENE

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ITO

R

R

ELIG

IOU

S I

NI

VI

UL

ITY

IN

hil

ip

R

ous

seau

Andrete

IVi i

Ielto

n

Dis

ting

uish

ed

Prof

esso

r

E ITO RI L

OR D

L TE

NTQTY

Kat h

erin

e

L.J

anse

n

ep

arhn

ento

fHis

to y

Wil

liam E

Klin

gshi

rn

ep art

men

t

o

f

Greek

an

d

Lati

n

Trev

or

C

.

Lips

com

be

The C

atho

lic

Un

iver

sity

ofAm

eric

a P

ress

fr

ankJ

Mac

era

Sch

ool of

Theology

a

nd R

ett

otis

Stud

ies

Tim

oth y

No

on e

S

cho

ol

o

fPhi

tosop

hy

E

ITE

Si

dney H.

Grith

thD

epa

rtme

ntofS

emi

tican

d ri

c e

bitla

rdan

dforg

np

ke

E

gypt

ian

Lang

uage

s z

zndL

iter

ature

s

IN T

ERN

T

ION

L E

ITO

RI

L

O

RD

Pa

ulin

e Alle

n

A

ustra

lian

Ca

thol

ic U

nive

rsity

L

ewi

s

Ayrcs

D

url i

ans Uiiiversicj

Daniel

Boyarin

University

ofcalfnsua

Berkeley

Gilli

an Cla

rk

Un

ivers

ity

ofB

risr

ot

Ang

elo

d

i B

erar

dino

O

SA Istit

uto Pat

risci

co An

gus

tinan

ium

R

ome

Hub

er tus

R. Dro

bne

r

Theologische

F

acul

tdt

Pade

rbor

n

Dav

id W

.Jo h

nso

n

SJ

Jesu

it

Scho

ol o

fTheology

Berkeley

Jud i

th

L

ieu

U

nive

rsity

ofC a

mbr

idg e

Fr

eder

ick

Nor

ris

mm

anue

l

Sch

ool ofR

ettyi

on

Er

ic

Reb

Wa

rd C

orne

ll

U

nive

rsity

Joh n M.

Ris

t

Uni

versi

ty

of

Toronto

L

inda SA

ran

Un

iver

sity

ofThronto

Su

san

I S

teve

ns

Ran

dolp

h aIa

con

JJhmruns

College

Rica

Lizzi

T

esta

Un

iver

sitd

degl

i

S

tudi

d

i Feru

gia

T

he

C

ttt o

tic

U

niv

ersit

y of

A

meri

ca

Pres

s

M

ichae

l

A

. W

illiam

s

Un

iver

sity

of

W

tsh

ingto

n

Sea

ttle

l ashungron

D C


2/11

88

KiM

W

lS

Smith Jonathan

Z.

lb

Thke

Place:

Thward Theory

in Ritual. Chicago:

Chicago

Un

iver

sj

Press t987.

Trading

Places. inAncient

Magic a

nd

uat Power edited

by Marvin

W.

Meyer

and

Paul A.

Mirecks

132.4. Leiden: Brill

1995.

Constructing

a

SmaU Place.

In Sacred Space. Shrine

City Land

edited

by

Ben..

jamin Kedar-Kopfstein

and

Raphael]ehudah

Zwi Werblowsky

5630.

London:

York

University

Press

1998.

Stewart

Susan.

On Longing:

Narratives

of

the

Miniature the

Gigantic

the

Souvenir

e

b

Col

lection.

Durham N.C.: Duke

University Press

1993

Striker

Cecil

L. and Y

Dogan

Kuban

eds.

Katenderhane

in Istanbul:

The

Buildings

Their

History

Architecture

nd

Decoration.

Mainz:

Philipp

von

Zabern

1998.

Taft

Robert

The Great Enerunce:AHistouy

o

f

the

Transfer

o

fGifts n

d

otherPreanapha

raiRites

oft/se

Liturgy

ofSt John Csysostom. Rome: Ponrifirium

institurum

tu

ior

Orientalium 1975

The

Liturgy of

the Hours

in

East

and

West. Coilegevslle

Minn.:

Liturgical

Press

1986.

The

Byzantine

Rite.

A

Short History.

Collegeville

Mmn.:

Liturgical

Press

1992.

Beyond East

nd

f bst

Problems in Liturgical

Understanding

Rome:

Pastoral

Press

1997.

Thomas

John Philip

Private Religious

foundations

in the Byzantine

Empire

Washington

D.C.:

Dumbarton

Oaks 1987.

Thiir

Hilke Kontinuitt

und Diskontinuitt

im

ephesischen

Wohnbau

der

fthen

i

serzeiC In PaThs

und

Imperium. Kutturette studpotittsche

Identrtilt

in den Stddten

der

rnschen Provinzen Kleinasiens

in

derfruben

Kaiserz

tie edited

by

hrisw

fet

ns Henner

von

Hesberg

Lutgarde Vandeput

and

Marc

Waellcens 2.5774.

Leuven:

Petters 1 1

Vikan

Gary Early Byzantine Pilgrimage desotionatia

as Evidence

for

the

Appearance

of

Pd.

grimage

Shrines.

In Akten

desXIL

Internationaten KongressesJiir

chnstlicheArchdolo

gie edited

by

Ernst

Dassmann

and

Josef

Engemann

7788

Munsrer: Aschendorff

t995.

Early Byzantine

PutgrimzgeArt Washington D.C.:

Dumbarton

Oaks zolo.

Voicu

SeverJ.

Cesaa

Basiio

Ep.

93/4

e

Severo.

Augustinianum

35

ss

:

697703.

Weitzmann

Kurt.

Loca sancta

and

the Representational Arts

of

Palestine.

Dumbarton

Oaks Papers

iS

5974 : 3155.

Wilkinson ]ohn.Jerusatem

Pilgrims

before

the

Crusades.

Warminster

U.K.:

Aris

and P

hil

lips

zoo

i

Yasin

Ann

Iviarie. Saints

and

hurch

Spaces in the

Late

Antique

hfeditecranean:

Architecture

Cult

and

Community

Cambridge:

Cambridge University

Press.

1 9

Te

nsio

ns

bet

wee

n

gr

oup

id

entit

y

a

nd relig

ious

indi

vidu

ality

a

re

nev e

r

e cy

to

co

nfron

t,

wh

ethe

r

as

the indi

vidu

al

exp

erien

cing

the

t

ensi

on

or

as

a

scholar

e

spe

cially

a

s

ocial h

istor

ian, at

tem p

ting

to

cap

ture

th

e

indiv

idua

l and

his

or

he

r

e

xper

ience

in

th

e rem

ote

p

ast ,

al

so

kn

own

as late

ant

iqui

ty.

To pa

ra

phrase

Seth Schwartz,

how should

we

picture

an average late

antique

man ?

To

wh

om

did

he

he

re

a

g

ener

ic

he

wi

tho u

t gen

dere

d

assu

mpti

on

feel

con

nected why

and

how

?

Ho

w

d

id he

e

xpre

ss

fait

h,

joy lo

ve,

ange

r,

fe

ar?

o

ui

he

read and

i

f

so

did he bot

her?

In wh i

ch

lang

uag

es

d

id

he add

ress

h

is

god or

gods an

d ho

w

w

ould he

hav

e b

een

a

ddre

ssed

?

The

fo

cus

of th

is v

olum

e

on

the

indiv

idua

l i

n

rel

ation

to

c

om m

un i

ty ap

pea rs

to

ref l

ect t

he

c

onflu

enc

e

of

two

re

cent

shif

t s in

mod

ern

h

istor

ical

a

ppro

ache

s to

the

late

r Ro

man

w

orld:

f

irst, a

steadily

incre

asin

g

foc

us on

th

e

g

eolo

gica

l, e

colo

gical

, d

emo

grap

hic,

gn

d

ec

o

n

omic

give

ns of

the

M

edite

rran

ean w

orld

,

spa r

k ed a t l

east

in

pa

rt

b

y Per

egr in

e

Hor

den

and

Nic

hola

s

Pu

rcel

ls The

orr

upti

ng ea

and

,

s

econ

d,

at

the s

ame

time

a

nd

in r

espo

nse

to

oc

casio

nal l

y ra th

er

con s

truct

ivist

id

eas

as

to

wha

t

i-

made

t

he

M

edi

terra

nean

m

an

i

nto

su

ch

a

m

an,

the ret u

rn

of

the

ind

ivid

ual.

Recent

research increasingly

reintegrates individual s

into

what

has

emerged

s

the

stru

ctura

l

ma

trix

of

t

he l at

er

Rom

an

w

orld

,

be

caus

e co

nstr

uctiv

ist

an

d

Su

san

na

l

m

Gregory

ofNa

zian

zus

Ivie

diat

ion

bet

ween

Ind i

vidu

al a

nd

om

Tnun

ity

a

thank

Enc

Rebillard

andJorg

Rhpke

for

the

invirauon

to

their

splendid

conference.

89


3/11


4/11

SUSANNA ELM

93

reading

in

Russian seminaries

to

this day.5

TheOsis

deification

was

a

concept

in

the

so called

Corpus reop giticum

and

in th e

theolog3

of

imus

the

Confessor.6

Symeon

the

New

Theologian

made

it

the

cornerat

0f

the

monastic

movement

later known as

hesychasm.

The

term

entered

Old

Church

Slavonic and

then

modern

Russian as

obozhenie

retaining

both

semantic

structure

and

the

importance

o

f its

Greelc

equivalent.7

In

sum

po i

nt out

by

Jaroslav

Pelican who

here

stands

as

pars

pro

toto

for

ventional accounts

of

the development

of

the Eastern churches

th6

osis

or

d

fication

was the chief

idea

of

St.

Maximus

as of

all

of

Eastern

theo1og >

he continues

like all o

f [MaximussJ

theological

ideas

it had

come

to

him

from Christian

ntiqu

ity and had

been

formulated

by the

Greek

fathersa

Scholarly

consensus

holds that

what

these Greek

fathers

considered

deifi

cation

or

divinization

was a recognizable

conflation

of two

views

the

biblj1j

and

the

Platonic.9

Such

scholarly

consensus

itseWrepresents

a

number

of

Con.

flations.

First the Greek

fathers

under

discussion

are

usually

seen

as

a

horn0

geneous group consisting

in

the

main of the three

Cappadocians

without

further

differentiation

to be followed

by

Maxiinus

Confessor

and

Syrneon

theNew

Theologian

also

more or

less

considered

as

one

homogeneous

strand

fdCvetoPme

so

that,

second, Gregory

Nazianzuss

own individual

role

fornW1

100

of

deification and

its later

Byzantine

and Russian

o

rtho

is

downplayed

if no

t

entirely

overlooked.

Third

Platonism

stands

other

homogenizing move

tha t flattens

a

num

ber o

f different

ph i

o

an

5ophical

voicesin

fact

an intense

deb

te

into

one

more

or

less

harmonious

ne

which

then

neatly

subdivided

into either

hris

tian Platonism

or pagan

150nisrn

the

latter

usually known

as Neoplatonism.

Such

scholarly

emphasis on group identity in this

case

the

subgroups

outlined

has

had

rather

detrimental

results

for the s tudy

of

thesis.

The

p

ropO

5

merger

of

Platonic

and

biblical

concepts

to

create theosjs

fails to a

c

count

for

the

spectacular subsequent

success

of

the n

otion

of

deification

in

:the

East

because

it

remains

rather

vague

when

describing what

thedsis

act

u

ly

entailed.

Wh

at

did

the ancient

authors

in

question

mean

wh e

n

they

talk

ed

chout

tljesis?

This

vagueness

remains

even i n t he most

rec

ent works

on

thensis

despite

their und

ispu

ted

merit

because

their

collapsing

of

such d

iffe

r

e nt

authors

as,

for

example

Basil of

Caesarea Gregory

ofNyssa

and Gregory

ofNazianzus

into

a

neat

package called

the

three

Cappadocians

does little

to

clarify

the

matter.

3Ii

Indeed

what

Gregory

o

f az

ian z

us said when

he

spoke o

f theUsis

differed

5markedly

from Gregory

o

f Nyssas concepts

of deification.

Gregory

o

f Nyssas

rersion has

received in depth

scholarly

analysis

th

at is then

often

transposed

onw

Gregory of

Nazianzus.

W

ha

t

Gregory

said

when speaking

of thedsis

GREGORY

OF

NAZIANZUS:

INDIVIDUAL

COMMUNITY

regor y o f Nazi anz us

on

Th es is

t

he Trad

ition

al

ie

w

Hilarion Mfeyev,

Zh;z,z I

Uchenie

St.

Grigorsia Bogostora.

St. Petersburg:

Metcjia,

Cool .

thank Boris Rodin Maslov for this reference and for relating

its

content. See also Boris

R.

M0sl09,

OikriOsis

Pros

Theon: Gregory

of

Nazianzus

Concept

of Divinization

and the

Heteronomous

Sub-

ject

of

Eastern

Christian

Penance:

Zeitschrqlfiirdntikes

Cli

ristentu,n/]ournal

ofAncient

Christianity

i6

tot;): 31143.

6.

Gregorys teachings

on

riotous,

in particular in

their

relevance to

throdiry,

also

had

a more

imme

diate

effect,

especially

on his

student

Evagrius Ponricus

and on

Palladius

of

Helenopolis.

SeejuliaKon

srantinovsky. Evagrius Ponticus:

The

Making

oft

Gnostic

Facnharn.

U.K.: Ashgare, 1009 .

4 7

utsd

Demetrios

S. Katos, Palladius

of

Helenspolis:

The

OrigeniseAdvocate

Oxford: Oxford

University Prs,

loiS ,

15654.

For

Marimos Confessor

see

Torsicin

Tollefsen,

The

Chrisrocenrnr

Cos,n

stagy

of

Sr.

Maui

,n,ss

the Confessor Oxford:

Oxford

University

Press,

tool).

His

recent

discussion

of

the concept

m

Tor-

stein

Tollefscn, Activity

and

Participation

in

Late

Antique and

Early

Christian

Thought Oxford: Othrd

University

Press,

Lola

dots

not

include Gregory

ofNazianzus.

7.

For a summary

see Hilation Mfeyev,

St.

Symeon

the

New Theologian

md Orthodox

Thidmtion

No w

York: Oxford

University Press,

zooo),

a

and

Maslov,

Dikes

Isis.

8.Jaroslav

Pelikan,

The

Christian

Tr.mthtso m:A

Histss-yoftheDeodopment

of

the Doctrine,

vol. z

The

Spirit

sffastern

hristi.mnity doot2oo

Chicago:

University

of

Chicago

Press,

ryy.y ,

10.

9.

Donald

F.

Winslow,

The Dynamics

of

Salvation:

A Stud .

in

Gregory

of

Nazianzsss

Cambridge.

Mass.: Philadelphia Parrisuc Foundation,

1979

Winslows

dirussion

of

Gregory at

17199

ttmSlis

foundational;

his

argument

that

Gregory

merged

Plato and Scripture is

acrrptrd

by

Norman

Russell,

The

Doctrine

ofDejflsation

its

the

Crick

Rmeristsc Tr mdirio s

Oxford:

Oxford

University

Press, 1004

xxiu5

Russell

lists the

vocabulary

of

deification

at 11134

and

33314.

Gregory

Nazianzus or

;

and

4

play

flu

role

in

these

discussions other than foc the oco occurrences

of

the

term tl,thsis

in or

4.

5

mo.Thus Russrll,flsctrine

offle1fication,

zi315, notes

Gregorys

distinctiveness,

but

flattens his im

act

by labeling it

the

Cappadocian

thought.

As a result,

he

misses

Gregorys

impacr

on

ttlaximus

the

.flflfrssor,o3337.

u. Hubert

Mend,

Homsthsis eheO.

Fbn derptatonischen

Angleirhungan

Goet

zur

Gottah,slichkeie

bei

Gregor

von

Nyssa

Fnbourg

Ssvitztrland:

Paulusverlag,

mx)

focuses

only

on Gregory

of

Nyssa; his work

fosndatmoual;

]tffrey

A. Wirvang,

Resources

on Theosis

svith Select

Primary

Sources

in

Translation:

In

Paitakers

of

the

Divine

Nature.

The

Hivtsty

andDevelopment

ofDejflcaeio,m

in

the

Christian

Traditions,

nil.

Michael

Christensen

and]effrey

A.

Witrung Madison,

NJ.:

Fairleigh

Dickinson

University

Press,

194309

has

an

extensive

bibliography.

Claudio

Moreschini,

Fitosofia

e

Letteratura

in

Gregsris

do

Nazianzo

Milano:

Vita

e

Pensiero,

1997), 3336

cngages

Gregorys vocabulacy;

Philippr

Molac,

Don

leuret

Thmnsfiguratisn.

Une

Lecture

i m

chee,mmeme,ie

Spiritu

ci

de Saint

Gregoire

de lVazianze

Paris:

Edi

l-flnm

du

Crrf, ionS)

discusses Gregorys concept

of

man

as

Gods eikJn

ofwhich

he considered obelsi s

a

F


5/11

94

SUSANNA ELM

GREGORY

OF NAZIANZUS

INDIVIDUAL

COMMUNITY

95

one

central

point,

was tha

t

Christianity properly practiced

would

make

into

God. And such proper

practice required as essential

con

ditio

n

the

r

iglt

correlation

between individual

and

communal

action.

Gregorys

idea

of

dci.

fication, of making

individual

human

beings

divine,

sits

uneasily

with

scholars

as

Donald Winslow indicates

when

he remarks that

Gregory

hinseW

was

well aware

tha

t the

constant

use

he

made of the doctrine

of

deificat00

must

have been

somewhat

startling to

his

congregation.2

Leaving

the

pre

sumed reaction

of

Gregorys

audience

aside,

what scholars find startling

is

that

Gregory

could have

intended

this

as

the

reassertion

of

any

divine

element

within created

nature

rather

than

solely as

a

gift of

God

the creator,

accord

ing

to

John McGuckin.

Norman

Russell

solves

this

co

nun

drum

by

PrOposing

that

Gregory

must have

int

ende

d

deification as

a

me

taph

or only,

because

he

cannot have

meant

to

imply

that

a

creature can

become

God

in

the

Proper

sense o

f the word.

ha

t

he must have

meant

must have been

metaphorical

because he

cannot have

meant

the

process

to

have

been

i n any sense

real.3

In

other words,

the

idea that startles

scholars

is

tha

t

Gregory

could

have

applied

the

no ti

on of

deification in a

Christian context

to

individual

persons

rather

than

to

humanity

as

a

whole,

deified through

Christs

incarnation ,

be

cause

that

idea comes

perilously close to

pagan

notions

such

as

apotheosis

and

to the theurgic operations that made god theon

poiein

present in the

souls

ofmen.

Such

notions

were

propagated

by persons

such as

Julian, the

emperor

and theurgist , who

was

alive

and

well

at

the time

Gregory

wrote

his

second

oration

on

pries

thoo

d

and

the no ti

on

of

deification.4

Several factors are operative

in

the

scholarly reluctance

to

ttr

ibute

a real

rather

than merely

a

metaphorical

idea

o

f

deification

to

Gregory

o

f

azi a

n

zus.

Gregory developed

his

version of deification primarily

in

two

texts: his

he

emptoyS

bu t does

no t

explicate,

his

notion of

thesis

since he did that

in

his

eatlier

orations .

Because

theologians

and church

historians

use

Gregorys

orat1O

on

the

priesthood,

if

at

all,

only

to note

his

ideas

of

pastoral

care,

they

do

not

pay

much

atten

tio n

to

what

he has

to

say b

ou t

theOsis

in

t

ha t

oration.

Modern

philosophers

do

no

t use

Gregory

t o f ind ou t

what

persons

like

him

thought

about

deification

in the

fou

rth

century

because

he

was

a

Christian

?latonist

and

no

t

a

pagan Neoplatonist,

and

mod

ern

philosophers

do not

like

to

read

the

texts

of Christian

Platonists

unless they

really cann

ot

avoid

them

and

in

such

cases

o

f

dire

necessity

the

confirmed

l

ton

ist

Gregory

of

Nyssa

tends

to

be

far more

palatable

than

the ot

her

Gregory .

Mo d

ern

historians

use

Gregorys

Oration

4

against

Jid

ian

for

their

li m

ite d

since

polemical

con

tri

butions

to

the

reconstruction

of the

emperor

Julians

history.

Gregorys

ideas

about

theosis

are

not

seen

as

relevant to that task. Chu rch historians

look at

Oration

for tha

t

same reason,

which

is

also the

reason

why

modern

theo

logians

do

n

ot read it:

since it

deals with

the

pagan

emperor

and

a

pos

tateju

lian,

it

cannot have

any theological

con

tent to

speak

of. Hence

what

Gregory

has to say here

b

out theOsis

remains

largely

overlooked,

with

the

exception

of the two

occasions

where

Gregory

actually

uses the

term.

It

is after

all in

his

Oration

against

Ju

tian that

Gregory

coined the

new term

theOsis.

That

alone

should,

however,

give

us

some clues:

Gregory

developed

the

n

otion o

f

the

s s

the

context

o

fpri

estho

od

and

against

the

emperorJulian.5

ikeiUsis

pros

theonGregorys

no

tion

o

f theosis

ikei sis

and

Stoa

W

ha

t

then,

does

Gregorys

no

tion

of

theosis

imply

and

why

does

it

matter when thin king bo ut the relation between the

individual

and

the

coHective

in

religious

terms?

hat does Gregory

actually

say?

First,

2

on

the

Priesthood

and

his Oration

4

against

uti

an

Because

Gregory

usuallY

seen,

from

a

historiographic

sta n

dpo

int

as

the

Theologian:

who

ed

up

as

Bishop

of Co n

sta n

tinop

le

because

he

was

a

fine

thinker

but

a

acisninistrato,

scholars

of

later

Roman hi

sto ry

rarely

consider

his

writ-

the

p

riest

ho od

at all

when

t

hin k

ing

in

terms

o

f

the

evolution

of

later

Rome.

Modern

theologians,

on

the

oth

er

hand,

are

interested

in

Gregory

as

eolo

gi

and

hence focus

on

his later

so-called

Theological

Orations,

where

part. 3175

c6i.

Tollefsen .dcticity anti

Participation.

discusses

Gregory

ofNyssa

as

prearsor

for Maximus Confessor but

nor

Gregory

of

Naz anzus.

so

Winslow

Dyn.nmcs ofSatvarmn.

8o.

s3.John

McGucldn

The

Strategic

Adaptation

of Deification in the

Cappadorians

so

Panakersof

the

Divine

Pasture.

The

History

and

Developme nt ofDesfic.stson

i

the

Christian

Tradstwns ed.

MichadJ.

I

Christensen

and

Jefirey

A. Witruog

Madison

N.J.:

Fairleigh

Dickinson

University

Press

zoo?

10 n

Rusell

Doctrine

ofDz /icatiun.

zln14.

makes

much

of

Gregory Nazianzus

or.

41.17

the

only

dn e

Geet

ory

states

that a

created

beiog

rannor

become God which for Russell

implies that for Gregory.

Ibllaiving

Athu sasius man can become

god

only

by

analogy.

14.

ussellsappendix Doctrine ofDesfication

demonstrates that

Christian

wr tets

WacoZ

pains

to develop

a

vocabulary

that

distanced

their

concepts

from such

associations.

S.

Foru

dreaded

analysis

see

Elm.

Sons efHeltenism

17081 25905

31117 41322.


6/11

96

SUSANNA

ELM

GREGORY

OF

NAZIANZUS:

INDIVIDUAL

COMMUNITY

97

in

Gregory

of

Nazianzuss

case,

the

scholarly consensus

about

the

conflation

of

Platonism

n

the Bible

must be

je t tisoned. Gregory never

quotes

a

Peter

1:4,

the

one

New

Testament passage alluding to divinizacion.

Psalm 8a:6

is

t

second scriptural

passage often adduced

in this

context

n

he

uses

even

one

rarely 16 Further,

Gregory never

used the

phrase

homoiJsis

tbeOi,

com.nlon

ly

associated

with

the

Platonic

concept

of assimilation

to

the divine.

Instead

us Oration

2

he

speaks exclusively o

f

oikeiJsis

pros

theon;

theisis is

a

conceptual

continuation

of

his

understanding

of

oikeidsis

pros

theon

n neither concept

is prima

facie Platonic.17

Rather, oikeisis is a

well-known Stoic

concept,

this

is

significant for Gregorys use of

the

terminology of deification.

The

verb

oikeiod

from

which the

nearly

untranslatable noun

derives,

means, first,

to

grow

used

to,

to

treat

someone as, or to make someone ones

own;

second, to

feel

e

n

dearment

for;

and, third,

to

assert

kinship

with

someone.

This semantic

range

pe rm

itt e

d the

term

oikeidsis

to

expand

beyond

its

technical

Stoic

usage.8

In

Stoicism,

especially

as

p

r t o

Stoic

ethics,

the

term de

note

d

a

concept

of the

self in i ts

relation

with the external world.

The

natural impulse

to

love

oneself,

which

guarantees

the

individuals well-being, now

encompassed

the

other: you love

yourself

best

if you love

others

as if

they

were

you.

Parental

love

expresses the concept well. However

according to

the

famous

image

of

the second-century

A.D.

Stoic Hierocles , the principal

po t

was the outward

expansion

of

love

in eve r widening

circles to

more

and

more di

stan

t

persons,

stretching

eventually

to include

n

ot

only

humanity bu t

the very cosmos.

This

cosmic

dimension o

f the power

o

f

self-love relates

to

its origins.9 According

to

Epictetus, all

men

are

brothers

because

they

are

Zeuss progeny, so tha

t all

humans

form

one

koinPn

and

are

b

ound

by

the same koindnia. Therefore, all

,6.

e Pc

i

since

know

that

die putting

offof

my

body will

be

soon, as our Lord

Jesus Christ

made

clear

to

me;

ls

8t:6. I

said.

You

are

gods,

Sons

of

the

MostHigh,

all

ofyou.

Tollcfsen, Theosis

Ulunainates

his

reliance

on

scripture.

7. Mend observed

in

his

conctusinn to

Hu,,iathsis

thin that by

die

fourth century all

philosophical

schools

used that

phrase. Gregory

of

Nys,a

did,

hutnot

Gregory

of Nazianzus.

ii. For

greater

detail see

Maslov,

Oikeitisit.

forthcoming. The point

is not

whether

Gregory

was

conscious

of

the Stoic

history

of the

term.

Groeg

B

Krrferd,

The

Starch foe

Personal Identity

in

Seoit

Thooght

ERL

1971): 17879,

discusses

the

meaning and

translations

of

the terms. Robert

Bees.

Die

Qikeiosnlehre Der Stoa i:

Rekonsorukeiopa

flirts In/salts OViinhurg: Konigahausen

Meumann,

too4),

14849. Max

Pohlene. Gronr/fr.igen

Der

Storer/sen

Pl,ilosuphie Gottingen; Vundenhorck

Ruptrcbt.

1940 . 147,

rip. it,

addresses

the origins

of oikethsis as

foundational for

Stoic

ethics.

its.

Gretchen Reydams.Schils,

The

Ro,nan

Stoics; Self

Responsibility,

and 4ffectron

Chicago:

Uni

versiry ofChicago

Press, soo),

39,

334

u

st

acts

benefit

both

the

self

and

the

ot

he r

and the re

og n

ition of this

f ct

propels

ethical behavior.

The

co

nne

ction

between

altruism

and ethics

is

1ticulatly

relevant

because

the

altruistic

act

presupposes

a

choice p

rah

aire

n

d

results

from

free will autexousia; cf.

or.

Thus,

Stoic

care

of

the

self

in

on t

r st to

Platonic

notions,

denotes

ot

a

retreat

from

the

world int o

oneself,

bu t

the

expansion

o

f the

self in

a

volu

n

tary

altruistic

gesture

benefitting

all others.

As far

as

the

p

hilo

sop h

er

is

co

n

cern

this requires that

he

prove his wor th

by

engaging fully in

lifes act

iv

ftj5.

Such

a

demand, essential

to

the Stoic

philosopher,

directly

challenges

uoth

er

distinction,

that

between

the

contemplative

life

and

practical

wis

dom.t

Through

p

art i

cipat

ion in

the world

the

Stoic

ph

ilo s

ophe

r

who t

tained

perfect

oikeiOsis

identified

his self

with

the

entire cosmos,

including

h

u

manity,

because

he un

der s

tood

th

at

all was

one and

justified by

divine

Reason

Logos

itself

identical with Nature

Physis ,

which

it

also governs.

enc

e

the

philosophers

apatheia,

or

absence

o

f

passion,

that

is

indifference

to

good and

evil

makes

him

the perfect med

iato

r

between

divine

Reason

and

man, and be

tween

human beings.22

Oikeijsis,

the

individuals

linking of

his self to nature,

was also expressed

as

the

philosophers syrnpatheia

with

the

entire

cosmos. This p

rovid

ed the

mological

dimension

by

which

oikeisis,

in

late antiquity, entered the

thought

world

of

Platonism, especially

in Plotinus,

as

Gary

M.

urt l

er

has shown.

Here

the

impo

rta n

t

po

int is

th

at

such

a

on e

pt presupposes

an

u

nder

stand

ing

of the

created cosmos, including

man

and

his

physical

body.

as

essentially

C

C.

to.

Hirroclrs at Sroburus

4.671.7673.Ii;

see

also Epietreus

alit5

1.13.3; Anthony A. Long, Hetlenis

tic Philosophy: Stoics Epicureans,

eptics

London: Duckwordi.

1974),

i71,

describes the

Stoic noeion

of

oikeiisis

thus:

Ml crratores are so

tonstiested

by

Natorr

that they are well-disposed

towards

themselvrs

The

word

translated

well-disposed

oikeios)

is

commonly used

ci

Grrrk

to mran related/akin/belong

ing

to;

butthe Stoics

are

expressing a

trchniral

concept .

Oikeiosis

determines

an animals rrlationslsip

en

its

rnvieonmene,

but

that to

whirh it

is

primarily

well

disposed

is itself Diogenes

Larrtios

vii

8). Its

self-awareness

is an affective relationship,

and

all behaviour

can hr

interpreted

us an

extension

or

manifes

tation

of

the

same principle.

xi.

Epictetus

diss.

3.i.46; the fuller

citation

is

Reydains.Schils,

Roman Stoics,

7 5

even

when

sue

appear

the

most svithdrawn,

even svhether

in ourselves

o ron

the

remotest

of

islands,

we

are

actually

still

mvolvrd

in

rommtmiry

and

cannot

he

otherwise;

and Bees, O,keiosislebre,

14849 and e8.

et.

E g

Chrysippus

in Diogenes

Laertius

Liues

7.8788;

Long,

Hellenistec

Philosophy,

i6;

also

Rrydams.Schils,

Ro,nan

Stoics, Anthony A.

Long,

Soul and

Body

in Stoitism

Phrunesis 17

l981):

37:

Theer

is in Stoicism

a

great

chain

of

being

svhich

tolerates

no discontinuity or introduction

of

prin

ciples

wluch

operate

at one level butnot

at

another.

The entire

universe

isa

combination

ofgod

and

mat

ter

and

what

applies

to

the

whole

applies to

anyone

0f its identifiable

pares.


7/11

SUSANNA

ELM

GREGORY

Of

NAZIANZUS:

INDIVIDUAL

COMMUNITY

99

Oration

2

Gregorys

second

oration stands

f irmly in

this

tradition.25

oration,

Gregory

outlines

his

notions of

perfect

priesthood: the

ideal

ortho

dox priest

is

none oth er than the philosopher.

Gregorys

emphasis on the

osophical

life

has,

however,

typically been

read

in

the

hrist

ian

Platonic

or

Neoplatonic

vein

as

reflecting

a

retreat

to

the

self

understood

as

strict

rejec

tion of the

world

and

its

imbroglios

Indeed on

the

face o

f it,

Gregorys

sec

ond

oration, also

known

as

Apology

r His

ft

tght

makes much

of

his

rcpu..

sion

when

forced to

return

to

the

world

and

accept

a

posirion

of

leadership.

It

certainly

can be read as

expressing

the idea

that

the

true

philosophical

life

-:

cannot be

lived

oth

er

than

in

isolation

and,

correspondingly,Gregory

has

long

stood

as

paradigmatic

for

the

tr

diti

on l

idea of

tension

between

the

hris

tian

philosophical

ideal

of

ascetic retreat,

or besychia,

and t he office

of

priest

or

bishop.

de

rP

tt

rests

on

a

positive evaluarion

of

nature

and the

world,

including

fc

a

hwTan

body.

For Gregory, each

hr

istia

n

person

is a

member

of

the

body

f the

huy

ch

a

single,

well-ordered

organism

affiliated

wi th

God. Therefore,

egorys

philosopher

as leader was

called

to

act altruistically

on be

half of

thers,

and

to

accept

t

hat

duty

voluntarily.

Gregorys

words,

it is the

philosophers

principal

ergon,

or duty,

to

each

the

highest

possible state

of

purification

which

implies the

closest

pos

ible

approalmatiori

of

the divine. Such closeness

is

both spatial

as

well

as eth

ical:

the

purer

the philosopher,

the nearer

to

God,

and

the

closer

he

will be

o

the

originator

o

f

the chain

that links God,

the Good,

nature,

and

man.

once

the

philosopher has

reached the

highest

possible

degree

o

f

purity, he

must

then,

according

to the

principles

of aikelOsis,

voluntarily

accept the

yoke

of

leadership

so

that he

can

bring

those farther

away

from the

supreme

good,

f

God,

closer

to

God. He is thus

making

them,

too, God. The p

hilo

soph

er as

leader

embraces

and

then

hands

down

to

those

in

his

care the

kin d

of

good

6,.that

is

something

not merely sown

by nature,

u t

also

cultivated

by

choice

probair 5)

and

by

the back-and-forth

motions

o

f

the

free will.27 The

true

philosophers

and lovers of

god

are

defined

by

their

disavowal

of

self in pref

erence

to

kinship

with

the

divine: divinizarion

is only

possible

at

the

cost o

f

selfeffaeement. However, such voluntary

seW-effacement

is

the first act in

a

se

que

nce

that,

first,

affiliates

the

ph

ilos

oph e

r wi

th

the

divine,

and then,

thr o

u h

1his

mediating

agency,

also all

in his care with

the

divine.

Such were the

central

tenets of

Gregorys

definition

of the

philosopher

as

uhysician

of

the soul,

elaborated

in Oration

2.

Because,

as

philosopher

and ph

y

good because

divinely

created and

shared by

all.27

By late

ntiq

uity

by

way

Plotinus)

such

views

resulted

in

a

un-Platonic)

rehabilitation

o

f

the

Phys.

cal world

as a

well-ordered

divine

economy,

in

which

all

things

and

p

ers

found their

proper

place.24

Gregorys

intense use

of

the

language of

oikezOsts

redirects

that

empha.

sis.

As

is

the

case

with the

Neoplatonic

philosophers, o

mi n

ic OMeara

dis

cusses, in his

Flatonopolis,

Gregorys use

o

f

oikeOsis when

describing

his

ide-

al

philosophical

life,

indicating that for

him philosophical

return

to

the

s

implies

leading

others

to

the

same

ideals:

the

philosophical ideal is

precisely

that

o

f

leadership of the

olkoumene,

conceptually

as well as

practically.26

Greg-

orys

ideal

philosophical

life

is

an

active,

political philosophical

life o

f

engagea

03. Gary

M.

Gurder,

Sympaihy:

Stoic Masrrialissn and the

Platonic

SouL in

aVeoplatonorn and

Nature: Studies in

Ptotinus

Enneath

rd. Michael

F.

Wagner

Albany N.Y.

State

University of

New

York

Press,

zoos), 14176.

04.

Pierre

Hador.

LAppuet du

Nioplatonisnsr a

La

Philosophic

d e L a

Nature En

Occident:

in

Tr,idision

said

Gegenusirt:

EranosJ.zhrbach 1961

Zurich:

Rhein-Verlag. 5970 .

itSti.

-

Clement

and Ocigrn also

contributed

to

Gregorys notions.

For Clement,

a

sense of

snnmat

with

the

divine seas

essential

to

eikesOsss.

Oeigen

added an

emphasis on the

agency of

God in

establish-

ing

that

intimacy

between

himself

and

the believer,

and

on

the

Christians

enthusiastic

embrace

of

that

kinship,

e.g.,

Ocigeurs Ccli.

4.6.

.lp.stheth as an

aspect

of

oskesSsis

was particularly

important

for

Clemens

Mrvandrinus

,tr.

4.13.543;

69.73;

Qd.s.

and

33.i;

Michel

Spannrat.

Le

Stosrn,,se Des

Plres

de

lfgtisc

Dc Ctnent

de

Rome

2 ClEnsem

rLitexandrse, twd nil.

Paris:

ditsous

doScud,

1937

14930

and

377

e6.

Dominic]. OMeaca,

PLiteuopotis. Platonic

Political

Pht05ophy

in Late

Antsqstity

Oxford:

Ow

ford

University Press,

0003 .

sidan, Gregory

had

progressed

higher than

the

m

ulti

tud e in [his] virtue

and

oikeioils

pros

theon,

he

now had

to

become

active

and

show

his mettle

by

a

ltru

.isrically

taking

on

the

yoke ofservitude:

to guide

others

to greater kinship

w

ith

the

divine also,

body and

soul.

His means

to

achieve

this

end

were his

words

or.

1.3

and 91 .

Gregorys

most

powerfulpharinakon,

the words with the

grea

t

est

healing

effect

but also, if misused,

the

greatest p

oten

ti l to

cause infinite

harm,

were

the

words

that

circumscribed

the Triniry

and

the

Logos.

To

bring home

eisoikisai)

the

Logos.

Christ, in the hearts

of

men

is

what

the

law

our

teacher

6 7rcct cyt6y6c

v6jsoc) intends

for us;

this

the

pr

oph e

ts

07.

Gregory

ofNazianzus

or.

1.17: tb yailhv aS Saes

laSsos earno-sreipihzevuv.

Z scol wpsatpiaet

7Npyos1sosnn

cal

Tsi

Sir Spi)iss

rois

nSreuuuIou

esva)yu-sv.


8/11

100 5USANNA

ELM

tend

who

mediate between

the law and

Christ; this htist

intends,

the

fi le

ment and the

end of

the

spititual

law.28

This

is

the intent

of

the

divine

t

emptied.

of the flesh taken

on. This is the

intention

of

the

new

minute

God

and

man,

one

thing

out

of two

and

both

ptesent

in one.

This

is

why

has been mixed with the flesh

through

the

son as

mediator

and

why

tw0

atated realities

(or.

a.zaj, the

divine and msttet ,

have been

joined,

beeau

the

soul, acting

as

intetmediaty,

is

affiliated

with

both:

so

that

everything

b

cause

it

has

only one soutee, one father,

strives

toward the

One.5

birth, passion. and resurrection

(or.

2.2425) are

the

means

God,

our

tescher

devised

for

ou r

formation.

and

as a healing

cure for our

weakness.st

Greg

ory is

the servant

of

this

healing

cure: this

is

the medicine

we,

who

sit

above

others,

serve and

ofwhich

we arc

fellow-workers (or.

a.a6).

As

physician of the soul and

as

leader (that

is, as priest)

the

true

philos

opher

reinforced

the

individual

souls affiliation

to , o r

kinship

with,

the

dj,

vine,

the Logos.

by

adhering

to ethical

demands that also

affected

the

body

The physician of the

soul

must prescribe

means

that heal

both

because

soul is to the body

what

God

is to the

soul.

The soul must

educate

the

bodyso

that

it will

become her

fellow-slave,

affiliated

to God

(or.

2.57 .

Oikjo

to

God affects

both soul and body

so that the

chain

linking

body.

soul,

and

God;

and the ethical demands strengthening

that

chain,

are real,

nor meraphorieaaj

This is

the opposite

of

what Norman

Russell

has

proposed.

Gregory

shares

with others of

his time

the

notion that the

physical

boc

is essentially

good

and

worthy

of

salvation.

The i dea

of

the physical

body

and

by analogy the

cosmos as good

was

held

widely

by

Christians

and

noo-i

Christians

alike. Emperor Julian

expressed

it when

he

stressed

that

the sool,,

deified through

the purifying

rites a nd t he

ethical conduct

required by

the

myth of

the Great

Mother,

also healed

the

body.32

After

all, Julian

and Gregory

uS.

btst tesesywrtcoo

vd1ma

nAs:uTslc

eta:

vs viku.

u9.

ilibtuben

Nsb

napel

bib

sias tn55

MacpbS9.

buiepbS9,

anrise

passive

of

a,sakesassnsmi

us nato

to

dilu,e used mainly

foe

water

and

seine,

which

gives

the

passage

a Eucharistic

tone.

Poe

else

eesttakty

in

lambisehas, Porphyry.

and

Plutinus

of the soul as mean between two eneemes, divine

inteileec

and ten

serial

(human) body,

seeJohn

F

Pinamoee

andJohn El. Dillon,

edt.,

J,onbhcbsoDedns,n,c

Text,

Tranak

riots and Commenears

(Lesden: Beill, none), 1417,

303 .

. -

o.

Gregory 0f Naaianzs

us. u.t3 Xpscebs.

robes

mv0501n

Sadnic.

tubes

npuuistiSsiaa

sup .

robes

ij

can1 piIc

CiSc

cui bubpwnsc. Sn

bp civ

cal 5

bsb

bi4btepw

3 .

Grognry of

Naaianzas or.

u.u5

ns:srw-yla

tLs sjv

napl

ss

rub Stub cvi

nIl

damsels1

inpala

31.

Peter Brown,

The

Body

sod

Buttery:

liien,

lyCeum,

and

Sexual

Rensassciaeian

in

Early

ChurN

aaooB

OF

NAZIANZUS:

INDIVIDUAL

COMMUNITY

501

1ds

frjieW

that

the

well-ordered cosmos

and

irs

manifestation,

the

oikonnsen

fdse

Rowans.

was

theirs

(to lead);

there vas

no reason

to consider

it any

gbot

in

essence

good

even

if it

needed

improvement.

frdeed.

Gregorys

notion

of

philosophical

leadership

as

olkeidsispros

the

5j.

5senria11y

elite

model.

No r everyone,

as he repeatedly

stressed,

was

ble

to

reach

the

required

philosophical

heights. To

do

so

required

first and

gesno5t

the

qualifications

well-established

by

Greek

paidela.

One had

to be

jborn.

ideally

into

a

philosophical marriage, and one had to

be exceeding

frwdl

educate

Otherwise

it would be

impossible

to grasp

the

fundamentals

fbat

philos0Phy

which

would

ensure

purity.

Purity,

in sum,

was

nor

the re

5iit

of

retreat

from

the

world,

but

of deep

penetration

into

the

depth of

phil

osophical

learning

(including

a

proper grasp

ofAristotelian

logic),

for which

reffeat

was

a

good

precondition

(but

not,

per

se,

the

aim).

As

s uch an

elite

1uodel,

Gregorys

idea of

leadership

implied

a dual ethics.

such

a

adual

ethics, a term proposed

by Norman

Baynes,

was already

parr

fEosebius5

concepts,

who noted

two

lawful modes

of life

in the Church,

aoe

entirely

set

at variance

with

the entirety

of common

and

accustomed

jays

of all

men,

and fir only

for the

service of

God

in

extremity

of heavenly

csire,

while

for

the other

a

second

rank

of

piety has

been

accorded.33

This

dual

ethics

necessarily determined

notions

of

salvation. In

Eusebiuss

words,

one is

deprived

of

salvation,

but

the average

man

depends

on

the few

con

ecrated

on

behalf

of the whole

humankind

to t he God

who

is in

charge of cv-

I

I

I

yooe.

Gregory develops this

concept

of a

dual

ethics further

to

have

to

two

Sty (New

Yoek:

Columbia

University

Peess, spSS).

17: An

unaffected

symbiosis

of

body and soul

seas

aim buth

of

medicine

and

philosophical exhortation.

.

.

The

body

had its

rightEd

place

in

the eat

- alit uf

being

that linked

man both

to

thegods

and

to

the heasu Julianus imperatoc

or.

7.I7Sbe

uses

imseth cheats foe

the deified

state

of

the

soul.

Jolians

imperial

letter

excluding

Christians from

public

enching.

Si

Bsdnz,

b Wright)

declared

that riglst education

eesuleed

in a healthy

cundieinn

of the

nd,

that is, one

sehsch

has

understanding

and tene

beliefs:

and

that

those

who believed

mistakenly

in

..uioiaeiry

solfeted

from a

disease

of

the

mind and

soul, ofwhich they

ought

tube

cuced,

even

against

Iaeit

will,

as

non

cures

the

imane....

Poe we

ought.

I thought,

to

tmeh,

but not to

punish the dement

F

(Kahm

gxhsm

Iv,

Staitap

xsb

pevcltuns1.

uS-ru

cal

rubcos beaavvu

ids-Sai

x).i1v blAb

asyyvthpys

9atpov

Snow

rflcvnsabrq

daub.

cal

ybp.

slaus, bsbdweon,

dli

nbi

enisgtsv

pys)

rub

hsss)xnuc).

Reinte

annn

mthec

than

fiarthee

exclusion

wasjulians

aim.

33.

froth05

dens.

e

iS:

xq-rs5

ieeispia 555

lisa-s

vevo1saGsjuSes

vpdnaac

bAss

Sb

fr

nosy95

eai

nsqSsn

nbvxus

bvlipthnus bysayflc

xupQixypivns,

eui pd-ag

mU

Stub

Gapunei

pmveoa1ibsno

taG

bniy(lsii1s

Spurns sbpaslau

. radrns

bedceysc edas(lein1

bnoepsjGg (laSpdc. Passage

[ted

hyBaynes

Thought-World:

ub.


9/11


10/11


11/11

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ELM

GREGORY

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NAZIANZUS:

INDIVIDUAL

COMMUNITY

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